Evola now turns his attention to the way in which history is so often presented as a religious tenet of the modern age, representing the switch from a world of being towards that of a world of becoming. Indeed, whilst the former relates to an organic and stable form of civilisation, the latter denotes a chaotic and constantly evolving process in which "rationalist, scientific, and technological civilisation" acts as the pied piper of our rapid decline. Rationalism was perceived by Hegel as reality itself. Likewise, reality is also rational. But traditional values, says Evola, cannot be analysed or defined in this way because they are based on something far beyond the comprehension of mere philosophy. Historicism often regards those episodes which it cannot account for as "anti-historical." This has been said of historical phenomena which appear to obstruct the process of development in accordance with the rationalist worldview. This is why historicists and modernists are fond of portraying conservatives - in the true sense of the word - as "reactionaries" and enemies of progress. Furthermore, it is not men who make history at all. Traditionalists like Evola have learnt to recognise and accept the transcendental forces which are never taken into consideration by rationalist historians: "only an obsolete 'historicism' can be so presumptuous to reduce everything to a linear development." Indeed, both Marxism and Christianity adopt this method and the cyclical nature of the universe is therefore ignored.